Chapter VI: Part 6

Prelacy, another common enemy, that we covenant and swear against. What hath been, or what hath the strength of it been, but a subtile combination of clergymen, formed into a policy or body of their own invention, framing themselves into subordination and dependence one upon another; so that the interest of each is improved by all, and a great power by this means acquired to themselves, as by sad experience we have lately found. The joints and members of this body, you know, were knit together by the sacred engagement of an oath, the _Oath of Canonical Obedience_, as they called it. You remember also, with what cunning industry they endeavoured lately, to make this oath and covenant more sure for themselves and their posterity, and intended a more public, solemn and universal engagement; than since Popery, this cause of theirs, was ever maintained or supported by: and questionless, Ireland and Scotland also must at last have been brought into this holy league with England. But blessed be the Lord, and blessed be His good hand, the parliament that, from the indignation of their spirits against so horrid a yoke, have dashed out the very brains of this project, and are now this day present before the Lord, to take and give possession of this blessed ordinance, even an oath and covenant, as solemn, and of as large extent, as they intended theirs; uniting these three kingdoms into such a league and happy combination, as will doubtless preserve us and our reformation against them, though their iniquity, in the mysteries of it, should still be working amongst us. Come, therefore (I speak in the words of the prophet) "let us join ourselves to the Lord," and one to another, and each to all, "in a perpetual covenant that shall not be forgotten."

We are now entering upon a work of the greatest moment and concernment to us, and to our posterity after us, that ever was undertaken by any of us, or any of our forefathers before us, or neighbouring nations about us; if the Lord shall bless this our beginning, it will be a happy day, and we shall be a happy people. An oath is a duty of the first commandment, and therefore of the highest and noblest order and rank of duties, therefore must come forth attended with choicest graces, especially with these two, humility and fear.

Fear, not only of God, which ought to be in an eminent measure. Jacob sware by the fear of his father Isaac, as if he coveted to inherit his father's grace, as well as his father's God: but also, fear of an oath, it being a dreadful duty, and hath this peculiar, it is established by the oath of God, "I have sworn, that unto Me every tongue shall swear." It is made the very character of a saint, he fears an oath.

Humility is another grace requisite. Set your hearts before God in an humble obedient frame. "Thou shall fear the Lord thy God, and serve Him, and swear by His name." The apostle Paul was sensible of this engagement, even in the very act of this duty. "I call God to witness, whom I serve in my spirit:" although it be a work of the lips, yet the heart, and the whole man must be interested, if we expect this worship to be acceptable. "Accept the free-will offering of my mouth, and teach me Thy judgments."

Also it must be done in the greatest simplicity and plainness of spirit, in respect of those with whom we covenant; we call God as a witness betwixt us, who searcheth the heart: "With Him is wisdom and strength, the deceived and deceiver are His." He hath wisdom to discover, and strength to punish, if our hearts be not upright to our brethren in this matter. Let us be contented with this, that the words of our covenant be bands; it may not be, so much as in the desire of our hearts, that they should become snares, no not to the weakest and simplest person that joineth with us. On the whole work make your address unto God, as Jacob did to his father Isaac, and let there be the like fear and jealousy over your spirits. "My father peradventure will feel me, and I shall seem to Him as a deceiver, and I shall bring a curse upon me, and not a blessing."

I take liberty with more earnestness to press this care upon you, because I have observed oaths and covenants have been undertaken by us formerly, and by the command of authority, the fruit whereof, though great, yet answered not our expectation; the Lord surely hath been displeased with the slightness of our hearts in the work. I beseech you be more watchful, and stir up your hearts with more industry this day than ever before. As it is the last oath you are likely to take in this kind, so it is our last refuge, _Tabula post naufragium_. If this help us not, we are likely to remain to our dying day an unhappy people; but if otherwise, "You will indeed swear with all your hearts, and seek the Lord with your whole desire, God will be found, and give you rest round about."

And having sworn, and entered into this solemn engagement to God and man, make conscience to do accordingly; otherwise it is better thou shouldst not vow. As is said of fasting, "It is not the bowing down of the head for a day;" so of this solemn swearing, It is not the lifting up of the hand for a day, but an honest and faithful endeavouring after the contents of this covenant, all our days. A truce-breaker is reckoned up amongst the vilest of Christians, so a covenant-breaker is listed amongst the worst of heathens, but he that sweareth and changeth not, tho' he swear to his hurt, that is, he that will keep his covenant and oath, tho' the contents of it prove not for him, nay possibly against him, yet he will keep it for his oath's sake, such an one "shall have his habitation with the most High, and dwell in His tabernacle." And as for you, reverend brethren, that are ministers of the gospel, there is yet another obligation will lie upon you: let us look to ourselves, and make provision to walk answerable to this our covenant, for the gospel's sake: it will reflect a great aspersion upon the truth of the gospel, if we should be false or inconstant in any word or purpose, tho' in a matter of less consequence, as you can easily collect from that apology of Paul. How much more in such a case as this is, if we should be found to purpose, nay more, to vow, and covenant, and swear, and all this according unto the flesh, and with us there should be, notwithstanding all these obligations, yea, yea, and nay, nay.

That we may all, who take the covenant this day, be constant, immoveable, and abound in this work of the Lord, that we may not start aside, or give back, or go on uncomfortably, there is a twofold grace or qualification to be laboured after.

1. We must get courage, spirits that are bold and resolute. It is said in Haggai, that "the Lord stirred up the Spirit of Zerubbabel, governor of Judah, and the spirit of Joshua, the high priest, and the spirit of all the remnant of the people, and they came and did work in the house of the Lord." The work of God's house, reformation work especially, is a stirring work: read history, you find not any where, reformation made in any age, either in doctrine or discipline, without great stir and opposition. This was foretold by the same prophet, the promise is, "He will fill His house with glory." But what goeth before. "Yet once it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land," that is, all nations, as in the words following. This place is applied to the removing Jewish rites, the moveables of God's house. The like you find in the apostles' times, the truth being preached, some believed, others did not. Here beginneth the stir. Those that believed not, "took unto themselves certain lewd fellows of the baser sort, and gathered a company, and set all the city in an uproar;" and when they had done so, complained of the brethren to the rulers, as men that turn the world upside down. In such a work therefore, men had need be of stout, resolute and composed spirits, that we may be able to go on in the main, and stir in the midst of such stirs, and not be amazed at any such doings. It may possibly happen, that even amongst yourselves, there will be outcries: Sir, you will undo all, saith one; You will put all into confusion, saith another; If you take this course, saith a third, we can expect nothing but blood. But a wise statesman, like an experienced seaman, knoweth the compass of his vessel, and tho' it heave, toss, and the passengers cry out about him, yet in the midst of all, he is himself, turneth not aside from his work, but steereth on his course. I beseech you, let it be seriously considered, if you mean to do any such work in the house of God, as this is; if you mean to pluck up what many years ago was planted, or to build up what so long ago was pulled down, and to go thro' with this work and not be discouraged, you must beg of the Lord this excellent spirit, this resolute, stirring spirit, otherwise you will be outspirited, and both you and your cause slighted and dishonoured.

2. On the other hand, we must labour for humility, prudence, gentleness, meekness. A man may be very zealous and resolute, and yet very meek and merciful: Jesus Christ was a Lion, and yet a Lamb also; in one place, He telleth them He cometh to send "fire on the earth:" and, in another place, rebuketh His disciples "for their fiery spirits." There was the like composition in Moses, and in Paul; and it is of great use, especially in this work of reformation. I have not observed any disputes carried on with more bitterness in men's writings, and with a more unsanctified heat of spirit, yea, and by godly men too, than in controversies about discipline, church government, ceremonies, and the like. Surely, to argue about government with such ungoverned passions, to argue for reformation with a spirit so unreformed, is very uncomely. Let us be zealous, as Christ was, to cast out all, to extirpate and root out every plant His heavenly Father hath not planted; and yet let us do it in an orderly way, and with the Spirit of Christ, whose servants we are. "The servant of the Lord must not strive, but be gentle to all men, apt to teach, patient, in meekness instructing those that oppose." We solemnly engage this day our utmost endeavours for reformation; let us remember this, that too much heat, as well as too much coldness, may harden men in their ways, and hinder reformation.

Brethren, let us come to this blessed work with such a frame of heart, with such a mind, for the present, with such resolutions for the time to come; let us not be wanting to the opportunity God hath put into our hands this day; and then I can promise you, as the prophet, "Consider this day and upwards, even from this day, that the foundation of the Lord's work is laid, consider it, from this day will I bless you saith the Lord." Nay, we have received, as it were, the first fruits of this promise; for, as it is said of some men's good "works, they are manifest before-hand." Even so may be said of the good work of this day, it is manifested before-hand. God hath, as it were before-hand, testified His acceptance; while we were thinking and purposing this free-will offering, He was protecting and defending our army, causing our enemies, the enemies of this work, to flee before us, and gave us a victory, not to be despised. Surely this oath and covenant shall be Judah's joy, the joy and comfort of this whole kingdom, yea, of all the three kingdoms.

Jesus Christ, King of the saints, govern us by His Spirit, strengthen us by His power, undertake for us according as He hath sworn, even the "oath which He sware to our father Abraham, that He would grant unto us, that we being delivered out of the hands of our enemies, might serve Him without fear, in holiness and righteousness before Him, all the days of our life." Grant unto us also, that when this life is finished, and we gathered to our fathers, there may be a generation out of our loins to stand up in this cause, that His great and reverend name may be exalted from one generation to another, until He Himself shall come, and perfect all His own wisdom: even so come Lord Jesus, come quickly. Amen.

THE SOLEMN LEAGUE AND COVENANT.

ADDRESS AT WESTMINSTER.[7]

_BY ALEXANDER HENDERSON._

Although the time be far spent, yet am I bold (honourable, reverend, and beloved in the Lord) to crave your patience a little. It were both sin and shame to us in this so acceptable a time in this day, which the Lord hath made, to be silent and to say nothing. If we should hold our peace, we could neither be answerable to God, whose cause and work is in hand, nor to this church and kingdom, unto which we have made so large profession of duty, and owe much more; nor to our native kingdom, so abundant in affection towards you; nor to our own hearts, which exceedingly rejoice to see this day. We have greater reason than the leprous men sitting in a time of great extremity at the gates of Samaria, to say one to another, "We do not well, this day is a day of good tidings, and we hold our peace." It is true, the Syrians are not yet fled; but our hope is through God, that the work begun this day, being sincerely performed, and faithfully pursued, shall put to flight, not only the Syrians and Babylonians, but all other enemies of the church of God, of the king's honour, and of our liberty and peace.

For it is acceptable to God, and well pleasing in His sight, when His people come willingly in the day of His power (and how shall they not be willing in the day of His power?) to enter into a religious covenant with Him, and amongst themselves, whatsoever be the condition of the people of God, whether in sorrow and humiliation before deliverance, or in rejoicing and thanksgiving after deliverance. This is it which the Lord waits for at their hands, which they have been used to perform, and with which He hath been so well pleased, that it hath been the fountain of many deliverances and blessings unto them. When a people begin to forget God, He lifteth up His hand against them, and smiteth them: and when His people, humbled before Him, lift up their hands, not only in supplication, but in covenant before the most high God, He is pleased (such is His mercy and wonderful compassion) first, to lift His hand unto them, saying, "I am the Lord your God;" as we have it three times in two verses of the 20th of Ezekiel: and next He stretcheth out His hand against His enemies and theirs. It is the best work of faith, to join in covenant with God, the best work of love and Christian communion, to join in covenant with the people of God; the best work of the best zeal, to join in covenant for reformation, against the enemies of God and religion; the best work of true loyalty, to join in covenant for the preservation of our king and superiors; and the best proof of natural affection, (and to be without natural affection is one of the great sins of the Gentiles) to join in covenant for defence of our native country, liberties and laws: such as from these necessary ends do withdraw, and are not willing to enter into covenant, have reason to enter into their own hearts, and to look into their faith, love, zeal, loyalty, and natural affection.

As it is acceptable to God, so have we for it the precedent and example not only of the people of God of old, of the reformed churches of Germany, and the low countries; but of our own noble and Christian progenitors in the time of the danger of religion, which is expressed in the covenant itself. The defect was, they went not on thoroughly to enter into a solemn covenant, an happiness reserved for this time, which had they done, the corruptions and calamities of these days might have been prevented. And if the Lord shall be pleased to move, loose, and enlarge the hearts of His people in his majesty's dominions to take this covenant, not in simulation, nor in lukewarmness, as those that are almost persuaded to be Christians, but as becometh the people of God, it shall be the prevention of many evils and miseries, and a means of many and rich blessings, spiritual and temporal, to ourselves, our little ones, and the posterity that shall come after us, for many generations.

The near and neighbouring example of the church and kingdom of Scotland, is in this case worthy of our best observation. When the prelates there were grown by their rents, and lordly dignities, by their exorbitant power over all sorts of his majesty's subjects, ministers and others, by their places in parliament, council, college of justice, exchequer, and high commission, to a monstrous dominion and greatness, and, like giants, setting their one foot on the neck of the church, and the other on the neck of the state, were become intolerably insolent. And when the people of God, through their oppression in religion, liberties and laws, and what was dearest unto them, were brought so low, that they choose rather to die, than to live in such slavery, or to live in any other place, rather than in their own native country: then did the Lord say, "I have seen the affliction of My people, and I have heard their groaning, and am come down to deliver them." The beginnings were small and contemptible in the eyes of the presumptuous enemies, such as used to be the beginnings of the greatest works of God; but were so seconded and continually followed by the undeniable evidences of divine providence, leading them forward from one step to another, that their mountain became strong in the end. No tongue can tell what motions filled the hearts, what tears were poured forth from the eyes, and what cries came from the mouths of many thousands in that land, when they found an unwonted flame warming their breasts, and perceived the power of God, raising them from the dead, and creating for them a new world, wherein shall dwell religion and righteousness. When they were destitute both of monies and munition, which, next unto the spirit and arms of men, are the sinews of war, the Lord brought them forth out of His hid treasures, which was wonderful in their eyes, and matter of astonishment to their hearts: when they were many times at a pause in their deliberations, and brought to such perplexity, that they knew not what to choose, or to do for prosecuting the work of God, only their eyes were towards Him; not only the fears and furies, but the plots also and policies of the adversaries opened the way unto them, their devices were turned upon their own heads, and served for promoting of the work of God. The purity of their intentions elevated above base and earthly respects, and the constant peace of their hearts in the midst of many dangers, did bear them out against the malicious accusations and aspersions put upon their actions: all which were sensible impressions of the good providence of God, and legible characters of His work; which the church and kingdom of England, exercised at this time with greater difficulty than theirs, have in part already found; so shall the parallel be perfected to their greater comfort in the faithful pursuing of the work unto the end.

Necessity, which hath in it a kind of sovereignty, and is a law above all laws, and therefore is said to have no law, doth mightily press the church and kingdom of Scotland at this time. It is no small comfort unto them, that they have not been idle, and at ease, but have used all good and lawful means of supplications, declarations and remonstrances to his majesty, for quenching the combustion in this kingdom: and after all these, that they sent commissioners to his majesty, humbly to mediate for a reconcilement and pacification. But the offer of their humble service was rejected from no other reason, but that they had no warrant nor capacity for such a mediation; and that the intermixture of the government of the church of England, with the civil government of the kingdom, was such a mystery as could not be understood by them. Although it be true, which was at that time often replied, that the eighth demand of the treaty, and the answer given thereunto, concerning the uniformity of religion, was a sufficient ground of capacity; and the proceedings of the houses of parliament against episcopal government, as a stumbling block hindering reformation, and as a prejudice to the civil state, was ground enough for their information. The commissioners having returned from his majesty without success, and the miseries of Ireland, and the distresses of England, and the dangers and pressures of the kingdom of Scotland, growing to greater extremity; such as were intrusted with the public affairs of the kingdom, were necessitate, according to the practice of former times, his majesty having denied a parliament, to call a convention of the estates, for considering of the present affairs, and for providing the best remedies: which, immediately upon their meeting, by the special providence of God, did receive information of divers treacherous attempts of papists, in all the three kingdoms, as if they had been called for that effect. And by the same providence, commissioners were sent from both houses of parliament, to consider with the estates of the kingdom of Scotland, of such articles and propositions, as might make the conjunction betwixt the two nations more beneficial and effectual for the securing of religion and liberty against papists and prelates, with their adherents. Their consultations with the commissioners of the General Assembly did in the end bring forth a covenant, as the only means after all other had been essayed, for the deliverance of England and Ireland out of the depths of affliction, preservation of the church and kingdom of Scotland from the extremity of misery, and the safety of our native king and his kingdoms, from destruction and desolation. This is the manifold necessity which nature, religion, loyalty and love hath laid upon them.

Nor is it unknown in this honourable, reverend and wise audience, what errors and heresies in doctrine, what superstition and idolatry in worship, what usurpation and tyranny in government, what cruelty against the souls and bodies of the saints have been set on foot, exercised and executed for many generations, and now of late by the Roman church: all which we hope, through the blessing of God upon this work, shall be brought to an end. Had the Pope at Rome the knowledge of what is doing this day in England, and were this covenant written on the plaster of the wall over against him, where he sitteth, Belshazzar-like in his sacrilegious pomp, it would make his heart to tremble, his countenance to change, his head and mitre to shake, his joints to loose, and all his cardinals and prelates to be astonished.

When the reformed churches, which by their letters have been exciting us to Christian communion and sympathy, in this time of the danger of religion and distress of the godly, shall hear of this blessed conjunction for uniformity in religion, according to the Word of God, and the defence thereof, it shall quicken their hearts against the heaviness of oppressing sorrows and fears; and be no other than a beginning of a jubilee and joyful deliverance unto them, from the antichristian yoke and tyranny.

Upon these and the like considerations, we are very confident that the church and kingdom of Scotland will most cheerfully join in this covenant; at the first motion whereof, their bowels were moved within them. And to give testimony of this our confidence, we who are Commissioners from the General Assembly, although we have no particular and express commission for that end (not from want of willingness, but of foresight) offer to join our hearts and hands unto it, being assured, that the Lord in His own time will, against all opposition, even against the gates of hell, crown it with a blessing from heaven. The Word of God is for it, as you have been now resolved by the consent and testimony of a reverend assembly of so many godly, learned and great divines. In your own sense and experience, upon seeking God in private or public, as in the evening of a well spent Sabbath or day of fast and humiliation, the bent and inclinations of your hearts will be strongest to go through with this work. It is a good testimony that our designs and ways are agreeable to the will of God, if we affect them most when our hearts are farthest from the world, and our temper is most spiritual and heavenly, and least carnal and earthly. As the Word of God, so the prayers of the people of God in all the reformed churches, are for us. That divine providence also which hath maintained this cause, and supported His servants in a marvellous manner unto this day, and which this time past hath kept things in an equal balance and vicissitude of success, will, we trust, from this day forth, through the weight of this covenant, cast the balance, and make religion and righteousness to prevail, to the glory of God, the honour of our king, the confusion of our common enemies, and the comfort and safety of the people of God; which, may He grant who is able to do above any thing that we can ask or think.

_The Heart's Engagement._

A

SERMON

PREACHED AT

St. _Margaret's Westminster_,

At the publick Entering into the

COVENANT,

BY

I. _Some of the Nobility, Knighthood and Gentry._ II. _Divers Colonels, Officers and Soldiers._ III. _Those of the_ Scotish _Nation about the City._ IV. _Many Reverend Divines here residing._

September 29th, Anno 1643.

By the Reverend Mr. Thomas Coleman, one of the Members of the _Westminster_ Assembly of _Divines_.

Preached and published according to the several Orders of the Honourable House of Commons.

Nehem. x. 28, 29. _The people ... entred into a curse, and into an oath to walk in God's law,_ &c.

GLASGOW, Printed for George Paton, Book-seller in _Linlithgow_. MDCCXLI.

THE SOLEMN LEAGUE AND

COVENANT.

SERMON AT WESTMINSTER.

_BY THOMAS COLEMAN._

"For who is this, that engaged his heart to approach unto Me, saith the Lord?"--_Jerem._ xxx. 21.

Two things in this clause cause some obscurity: _First_, The uncertainty of the subject. _Second_, The ambiguity of one phrase.

1. The uncertainty of the subject, or person of whom the prophet speaks here: whether of Christ, by way of prophecy, or of some particular person, by way of story, or indefinitely of every one, by way of duty.

2. The ambiguity of that phrase, _engaged;_ which, according to the variety of its signification, is or may be variously rendered. _He adorned His heart; He applied His heart; He directed His heart; He engaged His heart._

Hereupon the sense becomes various.

1. Who is he, _viz._ Christ, hath appointed his heart? Can there be found a parallel to Christ in the world, that hath so given himself up to God? made Him and His ways his meat and drink, yea more than his ordinary food?

2. Who hath fitted and adorned his heart? Is there any that can adorn and prepare himself to approach unto God, without God?

3. To omit others of like nature: it may be true, that it is chiefly spoken of Christ: the titles in the beginning of the verse look this way; his noble One, his Ruler; but seeing Christ is the head of the body, and one with His body, it may secondarily, and by way of communication, be also affirmed of His members; and to them we extend it.

The clause therefore seems dependent, and as it is applied to man, hath reference to that which is an act of God, and seems to be a reason thereof. "I will cause him," saith God, "to draw nigh, and he then shall approach; for who is this that hath engaged his heart?" The force of which inference may look two ways.

1. Shewing the impossibility in man to begin the action: "I will cause him to draw nigh; for who is this, that hath engaged his heart?" Where is the man that can direct his heart, approach to Me of himself, by his own power? Not any, not one: "Without Me you can do nothing."

2. Approving the endeavour to continue; I will cause him to draw near, that he may approach, and stay with Me: he doeth his best, according to his strength; "he engageth his heart," I will help on with the work; "for who is this?" Oh this is an excellent one; there are not many so; that any, that this is so, is beyond expectation, worthy of commendation. What an one is this? "Who is it that hath engaged," tied, bound his heart from starting aside like a broken bow, to approach to, and to continue with Me, saith the Lord?

In the words (to proceed methodically and clearly) I offer the sum of my thoughts, to be considered under four general heads, or parts.

I. The opening of the phrases.
II. The propounding of the point.
III. The viewing of the duty.
IV. The encouragement to the practice.

In and through these we shall walk, as travellers, who speed their pace in those fields which yield no novelties, no fruit, no delight, but where they meet with varieties to delight the senses, fruitful places, green pastures to refresh themselves and beasts, they rest themselves and bait: so in some of these we shall only take and offer a taste, on others insist, as God shall direct; wherein an engagement of the attentions in the handling to me, may, through God's mercy, beget an engagement of the heart to God in the applying of them in order.

I.--_The opening of the phrases._

For the fuller understanding of the prophet's drift, three words or phrases in this short sentence are a little to be cleared; for it containeth three parts: 1. An action of piety. 2. The object of this action. 3. The inquiry into both: and these are expressed in so many several particles.

1. The action of piety, engaging the heart. The heart may prove loose and wandering without an engagement: the engagement may be hypocritical and sinister, if it be not of the heart; but the one implying stability, the other sincerity, both together complete it as an action of piety.

2. The object of this action, "to approach unto Me." Sin may be the object pursued, and God may be beheld at a distance: in this, we do not approach; in that, we approach not to God; but either is needful. God abhors those that approach to sin: He minds not those that look to Him at their distance: except then thou approach, and approach unto God, thy endeavour is either cold or cursed.

3. The inquiry into both, who is this? into the act of engagement, because it is not usual, into the part engaged, because it is subtile; and what we seldom see, or groundedly suspect, we have cause to inquire after.

Of the first; this engagement is a degree of the heart's motion towards any object, good and bad; for it was an engagement, though a bad one, when more than forty men bound themselves with an oath from eating and drinking, till they had killed Paul. To this degree of engagement we ascend by these steps, and the heart of man perfects a motion towards God and good things thus gradually.

1. By an inclination or hankering, a propensity in the mind to this or that: this naturally is evil, and to evil; he that follows his inclination goes wrong, the whole frame of a man's disposition being continually ill-disposed. It is called in scripture the speech or saying of the heart, and used indifferently both of good and bad, yet with a notable mark of diversity in the original, though translations mind it not. Eight times in the Old Testament is this phrase, "Said in his heart," used: four times by the wicked, and as oft by the righteous; but constantly, whensoever a wicked man useth it, as David's fool, Esau, Haman, Satan, it is in his heart; when a good man, as Hannah, David, it is to his heart; and teacheth: 1. That the heart and courses of a wicked man are subject to his inclinations; they dictate to him; they command, and he obeys. 2. But the inclinations of a good man are subject to him; he dictates to them, commands them as things subdued, and fit to be kept under.

Both these different inclinations, different, I say, in respect of subject and object, are strengthened with nothing more than the often reiteration of suitable acts; an evil inclination with evil acts, a good with good. 1. Sin gathereth strength by frequency of committing, and at last becomes as natural as meat or sleep. "By following vanity, they became vain." 2. A good inclination is furthered by good actions; frequency in performance turns to a habit: therefore the Jews, to habituate their heart to mourning, do always, for the space of three days before the memorial of the temple's desolation, in their public meetings, read chapters of mourning; for (say they) three acts make a habit. And hereupon it was: that Israel, above and before other nations, became a blessed people; blessings being even naturalized upon them by the holiness of the three patriarchs, Abraham, Isaac, and Jacob, immediately succeeding one the other.

2. By a desire, which is an inclination augmented and actuated, carrying on the party to the thing desired, grounded on, or inclined by some external enforcements. This was in Paul, who by that relation to, and interest that he had in, the Thessalonians, endeavoured abundantly with much desire to see their face, which put him to the essay once and again.

3. A purpose, a determination to effect, to accomplish his desire. I have purposed, saith David, "that my mouth shall not transgress," which purposing, before it be taken up, should be well grounded, and, when taken up, not lightly altered. For see, how a change in such a purpose, put the apostle to a serious apology; he was minded to have visited them, he did not; he foresaw they might, they would tax him of lightness, as either not minding, or not being master of his own determinations, and so consequently his ministry, and therein the gospel might be blemished: the fear of which struck his heart, the prevention of which moved his spirit, that both they might be satisfied and himself remain without blame.

4. A resolve, a purpose settled; Daniel was fully resolved, he had laid this charge upon his heart, that he would not defile himself with the king's meat.

5. A tie or obligation, whereby the heart, otherwise shifty, is bound to the work intended, sometime by a single promise, sometime by an oath or vow, and sometime more publicly by a solemn covenant. And this last and highest degree is that which the prophet speaks, at least in this sense I take it. This is that engagement of soul, whereby a man prevents his starting aside: and this is that first phrase that was to be opened.

Of the second; "to approach unto Me."

This is the object, and this approachment is threefold: 1. In his inward man. 2. In his outward man. 3. In both. 1. In his inward man; in heart, by drawing close to God, enjoying a sensible and blessed communion with Him, which is comfortable in such a degree that, where it is felt, it needs no bidding to make an engagement. 2. In his outward man, in his person approaching to God in the practice of all duties commanded; God in His ordinances is powerfully present, man in their use stands within this presence. 3. In both, in all his abilities approaching to Him in managing His holy cause; and therefore holy, because His. God walks in the midst of His people's armies: when thy sons, O Zion, "are armed against thy sons," O Greece, "the Lord God is seen over them." These are those approachings of the saints to their God: the first is their happiness, the second their duty, the third their honour. It is a happy thing to enjoy God's comforts in soul; it is our enjoined duty to obey Him in His ways, and it is an honour to be found standing for the way of righteousness.

Of the third. The inquiry, "who is this?"

Scripture questions are of several uses, hold forth several senses; here it seems to be an approbation of the action spoken of. Who is this? What one is this, that so carefully engageth his heart? This is not ordinary among men, nor of an ordinary degree in man; few move, fewer engage themselves to move towards God. This approbation hath, 1. Its foundation in a duty: I approve this engaging, and the man because he engageth. 2. Its direction from the subject, heart. The engagement of the outward man may have wrong principles: that it may be right, let the heart, soul, inward parts, all that is within us be engaged to bless His holy name. 3. Its limitation from the object, to approach unto me: to engage the heart to sin, to the creature, to vanity, is neither commendable, nor approvable; but to close with God, to come to, stay with, and act for Him, this is that which the prophet, and God in the mouth of the prophet ever approves. And this brings us to,

II.--_The propounding of the point, and that in these words._

God observes with the eye of approbation, such as engage and tie themselves to Him; He looks with an approving eye upon this carefulness: for such an engagement of soul is, 1. Needful. 2. Helpful; needful for the heart, helpful to our graces.

The needfulness is evident. The heart is slow and subtile, backward and deceitful; except it be drawn with the cords of such an engagement, it puts slowly forward; and when thus drawn, it will fall quickly off. Days of desolation beget resolves, times of terror produce engagements, which the heart (the storm past) will wilily and wickedly seek to evade. David suspected this cozenage in himself, when he cries out, Oh! I have many good thoughts, but a naughty heart; many holy purposes, but a deceitful spirit: thou hast cause, as a Creator, not to believe the tender of my obedience, nor as a just God, the promise of submission; but I call to Thy mercy to give assistance. "Be surety for Thy servant for good:" for the performance of all good I promise. And Hezekiah in his sickness was not without fear of this deceitfulness: "Oh Lord, I am oppressed, undertake for me;" I shall never keep my word, that word which my lips have spoken; and I have none dare pass his word for me: "do thou, O Lord, undertake for me."

2. The helpfulness is undeniable; a heart from this engagement may fetch renewed strength continually. This engagement is a buckler of defence to arm us against Satan's enticement, is armour of proof to withstand the world's inducement; it makes us without fear or failing stand upon our own ground, and renew our courage like the eagle. Job was probably sometimes seduced with such foolish persuasions, to courses not less foolish, but he yielded not: what helped him? even his engagement: "I have made a covenant with mine eyes, how then shall I look on a maid?" Constancy in good is well-pleasing to God; "If any draw back, His soul hath no pleasure in them." Whatsoever then is needful for it, or helpful to it, He both prescribes and approves. O let us engage our hearts to this approachment, a duty enjoined, a sacrifice accepted.

But there is one scripture that fully showeth the point, and the truth of it in all particulars. Consider then. Three things may seem necessary herein to be noted; the act, the approbation, and the reason; and here we have them all.

1. The act, engaging; or the persons, the engagers of themselves. Thou hast avouched, set up God this day to be thy God, not only in thy conscience by the act of faith, but even by thy mouth thou hast uttered this, probably in some solemn league and covenant. "Thou hast made to say:" so much the Hebrew word imports.

2. The approbation; and God answers thee accordingly, He hath avouched, set up thee to be His people; particularly to two privileges; 1. To be His peculiar people, the people of His own proper possession, joined so high, united so near, that they are admitted to a participation of many heavenly privileges; the actions of the one being communicated to the other; man's prayer is called God's, "I will make them glad in the house of My prayer," God's people called man's, Moses's people, Moses's law: so in the law of God, and in his law, that is, the righteous man's law. 2. To keep His commands: this seems rather to be a duty than a prerogative, yet a prerogative it is for a Christian to be holy, obedient, righteous: both directly, and accidently. 1. Directly; the scripture teacheth so. The fruit of a Christian's being made free from sin is unto holiness. "If you will fear the Lord and serve Him" (these are Samuel's words to the people) "and not rebel:" what then? what shall we have? "Then shall you and your king continue to follow the Lord." Solomon, setting down the recompence of a righteous person, saith, his reward shall be double, in himself, and in his posterity; in himself, "he shall walk on in his integrity," in his posterity, "they shall be blessed after him." 2. Accidently: holiness is a privilege, as well as a duty; it is a reward, a benefit to him who walks therein. It may, and oft doth daunt their persecutors, that otherwise would have taken away their lives. The heathens observe that the majestic presence of a prince hath dashed the boldness, and so prevented the execution of some villanous attempt by a base traitor against their persons: and Christians know that the power of holiness is able to dazzle the proudest spirits. Herod, saith the text, "feared John," and so a long while did him no hurt. And the emperor Adrian ceased his persecution against the Christians of his time, when he understood of their holiness of life. So true it is both ways, that the punishment of sin is sin, and the reward of the command is the command.

Both these privileges are again repeated, and further are evidenced in the following verse; "Thou art His peculiar people, therefore will He make thee high above all nations, in praise, name and honour, of more esteem than any; and, thou keepest His commandments, and so He advanceth thee to be a holy people unto the Lord thy God:" all this evidenceth God's approbation of an engaging heart.

3. The reason and ground of God's approving this act, they are two. 1. Because the matter or duties, to which by this bond the heart is tied, are such as God directly observes with an approving eye. The particulars are three here specified, and all elsewhere expressly subjected to this eye of God. _1st._ Thou obligest thyself to walk in His ways, in the practice of all the duties of the second table; and upon such as depart from evil, and do good, upon such righteous ones, the eyes of the Lord are fastened, not His omniscient eye, but His protecting, blessing eye, that eye the seeing whereof is of the same temper with the open ear following: "His eye is upon the righteous, and His ear open to their cry;" that eye which stands in opposition to His face, which is against the wicked. _2d._ And to observe His ordinances and judgments, reverently to practise all the duties of the first table to God, and to such also God casts His eye of respect: "The eye of the Lord is upon those that fear Him, and that hope in His mercy." _3d._ And to hearken to the means of both, to hear His voice: "When I counsel thee and instruct thee in the way that thou shouldst go, Mine eye is upon thee, both to keep thee to it, and to bless thee in it." 2. Because this engagement is a means to accomplish His promise: because thou hast avouched God, God hath avouched thee, and will do as He hath said, and again, as He hath said; the repetition whereof seems to argue contentedness in God, in that, by this avouchment, a way was opened for the accomplishment of His promise. "God is well pleased for His righteousness sake," delights, when He can evidence Himself to be righteous and just, for the law and words of His mouth He will magnify and make honourable in the faithfulness of their accomplishment. Mercy, the acts of mercy please Him. God finds in a righteous man rest of spirit, because by him He sends down a full influence of His favour upon the world. "If the world knew (say some Hebrew doctors,) of what worth a righteous man was, they would hedge him about with pearls." His life is beneficial to all, even in some sort to God Himself; for by him mercy is shewn to the world: his death therefore is of great consequence; a greater affliction than those curses mentioned; "I will make thy plagues wonderful; thy heavens shall be brass, they shall distil no dew nor rain to water the earth; but I will do a marvellous thing, a marvellous and strange, a good man, a wise man shall be taken away; and I can send no more blessings upon you:" There remains not a heart engaged, to whom I delight to approach; whiles such were, mine eye was satisfied with seeing good, my heart with doing good; now the one is removed, the other stopped. O where is he that engageth his heart to approach to his God!

III.--_The examining of the Duty._

This engagement being thus approved, and therefore to be entered on; let us a little examine the duty, and mind two things. 1. What particulars do engage us, by what acts or thoughts doth the heart become engaged? And, 2. What hinders this engagement, and stops our entrance thereupon?

I. Several and many ways doth the heart become engaged to God: no consideration can enter our hearts, no occurrent happen in our lives, but it offers reasons enforcing this duty. We are engaged to God by our being, by our receiving, by our doing: mind either, and acknowledge thyself engaged.

1. Our being what we are, engageth us: _1st._ That we are creatures, and so not forgotten in the everlasting night of a not-being: that we are men, and not beasts; that we are Christians, and not heathens; all are engagements. _2d._ But our being thus and thus; men of gifts and parts: placed in such callings; qualified with such endowments: interested in such privileges: these are engagements indeed.

2. What we have. _1st._ Every thing we have received binds us; all the acts of God's providence over us; all the effects of God's goodness to us: health, food, callings, trades, friends, families, clothes, the service of the creatures; sun, rain, fruits of the earth: all, all these are bonds. _2d._ But especially, our more peculiar favours; inward experience of His love, and fruition of soul-communion with Him: Oh, who would not be engaged for this!

3. What we do, even our own actions become our obligations; and that which comes from us binds us. _1st._ Our feeling prayers. Who dare practise what he prays against? A prayer against the power of sin, obliges to walk in the power of that prayer; neither will any lightly omit what but late as an evil he hath confessed to God. _2d._ But especially (which is our present work) our solemn and serious vows, protestations, promises; our covenant in baptism, our particular covenants entered into, upon the apprehension of some approaching calamity, upon a day of humiliation, at a piercing sermon, or soul-searching prayer before a sacrament, or the like. If we have spoken with our lips, we cannot go back, we are engaged.

II. As for such things that may hinder, we should both note and avoid. 1. Ignorance: "If thou knewest the gift of God," saith Christ to the Samaritan woman: want of praying comes from want of knowing. "Have you received the Holy Ghost?" was Paul's question, but the reply was, that could not be; we "have not so much as heard, whether there be a Holy Ghost, or no." Have you engaged your souls in a solemn league? Let this be our querry, and the answer will be, We have not so much as heard, whether there be such a duty, or no. Ignorance hinders this bond. 2. Wretched profaneness, which slights and sets at nought all duties, ordinary, extraordinary; such mind sin, and the fulfilling thereof; and bind themselves to mischief with cords of vanity; whilst in the mean time they are contented to sit loose from God. 3. Wicked policy, both to avoid the taking, and to evade the keeping: scruples of conscience shall be pretended by such as know not what conscience means. Scripture shall be alleged, by such as are little versed therein; this sentence shall be thus explained: this releasement shall be thus pretended: all is but seemingly to stop the mouth of conscience, that saith, they must both make and pay vows unto God. Yet the wilfully ignorant will neglect it; the wretchedly profane will contemn it; the wickedly politic will avoid it; so the heart shall be left to its own swing, open to all corruption that breaks in like a flood. For the prevention whereof, let us come on to

IV.--_Encouragements to the practice._

The point thus propounded, and in several particulars described, wherein and whereby the soul may be engaged; there is nothing remaining, but the practice of it, and that is yours. Up then, and be doing; disoblige yourselves, and be no longer servants to the world, to sin, to obey either in the lusts thereof; but be ye bound to serve righteousness, and the God of righteousness; for His service is perfect freedom. In this encouragement to this work, that I might do as much as I can, in this little time granted, and gained for preparation and delivery; I would advise, exhort, resolve, and so prevent irreverence, backwardness, and doubting; that neither the ignorant may profane, nor the refractory contemn, nor the scrupulous question this holy ordinance of God, as unholy needless, ambiguous. Let this encouragement then be received in words: 1. Cautionary. 2. Hortatory. 3. Satisfactory.

1. _Cautionary._--Let this great work be done judiciously, cautiously, and as an ordinance of God. Take we heed therefore, 1. To the manner. 2. To the matter. 3. To the consequence.

1. _To the manner._ See that it be done; 1. Cheerfully. 2. Religiously.

_First_, Cheerfully and willingly; for so did the people of Israel in their covenanting with God: "They swore unto the Lord with a loud voice, with shoutings, and trumpets, and music, and they rejoiced because of the oath." God loves a cheerful giver, His heart is toward those that willingly offer themselves to the work of the Lord. And here, let me not conceal the mercy of the Lord to us, in the work now in hand; for why should not the Lord have the glory of all His favours? God hath directed our hearts to this duty, cheered up our affections to this engagement. Who almost sees not His hand in all this? This cheerfulness and forwardness I now call for, I did, I do, I hope, I shall see.